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Press translations [Japan]. Editorial Series 0131, 1945-12-20.
Supreme Commander for The Allied Powers. Allied Translator and Interpreter Section.

translation-number: editorial-0425

call-number: DS801 .S82



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GENERAL HEADQUARTERS
SUPREME COMMANDER FOR THE ALLIED POWERS
ALLIED TRANSLATOR AND INTERPRETER SECTION
PRESS TRANSLATIONS
No. 425 Date: 20 Dec 45.

EDITORIAL SERIES: 131

ITEM 1 Prince KONOYE - Mainichi Shimbun - 18 Dec 45. Translator: K. Nobunaga.
Full translation:
Prince KONOE's death is tragic and can be contrasted with the comedy of TOJO. Once he spoke over the radio to the affect that the CHINA Incident was the tragedy of ASIA, therefore our present generation should suffer from the incisent. His weak and reflective character made him take a tragic part in the situation. In short, he was un-qualified as a statesman to overcome the unusual patterns of the time. He was greatly responsible for the outbreak of the CHINA Incident, the development of the Imperial Rule Assistance Association and the conclusion of the Tri-partite Agreement. It was, however, the responsibility of the times that made him pose as a statesman. It was quite out of keeping with his character.
It was said that since Prince KONOE had felt keenly his responsibility for the CHINA Incident he was against the PACIFIC War. At that time, however, if the several chief retainers had intended to overcome the national difficulties at the sacrifice of their own lives, they ought no[illegible]to have Sot up the TOJO Cabinet. It is of no matter that only Prince KONOE is reproached. It is true that he had had progressive ideas before he became the President of the House of Peers and had been much interested in the ASIA problem, since the blood of Prince ATSUMARO, his father, ran in his veins.
Marquis KIDO is not a man of fait like KIDO Koin, his grandfather, but at the best is only a court official. Nevertheless, he conducted himself as one of the chief retainers, so that our present fate was rough tint being. Both KONOE and KIDO are typical representatives of peers, but Prince KONOE did something useful compared to Marquis KIDO. It is reasonable that the names of two persons, KONOE and KIDO, are found in the revolution of the SHOWA Era.
The peers ought to have been the bulwarks of the Imperial Family. Nevertheless, these two peers have disturbed the heart of the Emperor. This sin could be atoned for only by death.
It is said that the KONOE family are the descendants of AMENOKOYANE NO MIKOTO who took a part in the "AMANOWATO" (TN: In which AMATERASU hid after descending from heaven - Shinto mythology) and is the most famous family in JAPAN. But since KAMIYO, that is to say, the age of the gods, has been removed from our history and the shrines separated from the state, the privilege of the peerage will not be left intact. Prince KONOE's death symbolizes this.
There was Doctor KUME Kunitake, a childhood friend of Marquis OKUMA, who advocated that Shintoism was merely an old custom springing from festivities. He was dismissed from his professorship at a certain

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EDITORIAL SERIES: 131 (Continued)
ITEM 1 (Continued)
university. Mr. TSUDA Saukichi, who was one of his disciples, has written a famous book which is the fruit of his creative study on the age of the gods. Democratic JAPAN should not neglect such scholars and such famous works.
ITEM 2 Open Letter to General UGAKI - Yomiuri Hochi - 18 Dec Translator: H. Arai.
Full translation:
I am an applicant to return to farming at the foot of YATSU-GA-TAKE, Transportation was to be provided by the War Victims' Relief Association and the Japanese Young Men's Association, over which you preside. I am thoroughly amazed at your irresponsibility in the matter. I was one of those who was accepted after careful choice, but when I reached there with my family of five, early in December, after signing over my home in TOKYO to another person, we were very disappointed.
What we saw was different from what we had been led to believe. We were surprised at the fact that there was no house to live in except one cottage which was like a pigsty. Rica straw mats were spread on the floor instead of tatami, the roof and the walls were thatched with miscanthus (TN: a plant used for thatching), and the door was made of a mat. No matter how clever one may be, it is difficult for 29 families to live in such a cottage. This cottage was built by those who had been sent there on 12 November. The great majority of them returned to TOKYO, disgusted with the miserable conditions.
I hear that the staff, who had boasted that provisions would not occasions anxiety, purchased a bag of rice for 1,500 yen, and 20 suits of military uniforms which were to be supplied to us. Calling the rice an emergency supply, they carried it away somewhere.
Even when we pointed out their broach of promise, their answer was evasive. In the end, a certain MIYAZAKI, one of the staff, made his escape to his house with many vegetables which were to be supplied to us. They declare, indifferently, that if we don't want to, we don't have to take it because they have too many applicants. Though I can speak of more errors, it is, in a word, obvious that they are trying to swindle war victims out of 450,000 yen which is to be given by the Government.
We don't desire ease and comfort; but we intend to contribute our small efforts to increasing the food supply. It is necessary to make this public, so that other war victims, who don't know of it, won't be tricked into applying. We think that this scandalous condition came from a lack of ardor, responsibility and recognition on the part of your staff. We demand your sincere reply. (By SEIJI, Shirai.)
ITEM 3 Separation from Mysticism - Nippon Sangyo Keizai - 18 Dec 45. Translator: Y. Ebiike.
Full translation:
The Japanese masses were greatly amazed at the superior science and rationality of the occupation troops. When the Japanese and Western civilizations stood facing each other, the people for the first time realized how our civilization lags behind that of the world. The Allied Forces are said to be part of this Western civilization, which so completely upset the theory of "HAKKO ICHIU" (TN: Whole world under
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EDITORIAL SERIES: 131 (Continued)
ITEM 2 (Continued)
one roof.) and other related self-satisfied and bureaucratic ideas. Now, almost all Japanese keenly feel the necessity of re-education, casting aside their former convictions that JAPAN or the Japanese are superior to any other people or state.
Therefore, the Supreme Commander's directive on 15 December ordering the abolition of nationalized Shinto holds many important meanings. One we must especially note is the fact that this directive has entirely removed the idea of supremacy from Japanese minds. Original Shinto never had an aggressive color. However, the military clique utilized this religion as a weapon to enlarge its own power and, during the war, they fortified it with certain convenient narrow ideas. Now, however, this group of militarists has not only been overthrown, but also the possibility of re-armament in the future has been prevented.
According to the directives of Supreme Headquarters, the ideas of militarism and ultra-nationalism imply that doctrine and faith adopted by JAPAN in order to rule other nations. It includes the belief that the Emperor of JAPAN is superior to any ether sovereign because of his supremacy in historical origin and family heritage. Also implied are beliefs that the people and the land of JAPAN are sacred and superior to any other people and country for the same reasons and, in addition, a belief which rationalizes the use of the sword. Since the directive denies these theories, all peculiar to JAPAN, a JAPAN whose history should be fundamentally rewritten, and this group of mystical trends be considered history, rather than scientific research. In short, the foundations of Japanese history should be transferred to a scientific plane instead of the former mysticism. The effect of this directive, which demands an epoch-making reform of the idea of our nationality, will exert no less influence than any other directives hitherto issued.
It orders the separation of Shinto from the State. It forbids its support, control and propagation by government organizations, and required the abolition of government institutions for the education of Shinto priests. It abolishes Shinto shelves-in government schools, and forbids schools from paying visits to shrines or to partake in festivals, thereby preventing militaristic theories in schools, and the removal of institutions used for such purposes. The directive also forbids any officers to pay visits to shrines except in a private capacity, and abolishes the government offices in charge of Shinto, such as the Board of Shrine Affairs (SHINGI-IN) and the ordinance of religious service. The purpose of this directive is to restore Shinto to its proper status, a free religion, changing it from its militaristic basis. Therefore, the directive eradicates the idea of militaristic supremacy and ultra-nationalistic theory, but it does not check the development of the correct and clear doctrines of Shinto.
Since the true aim of religion is to make the people perfect in both thought and behavior, and to elevate their feelings of mutual respect," the true intention of this directive is to make Shinto meet this religion function, and co-operate in the establishment of democracy. We must cultivate feelings of mutual reliance and respect, standing on the foundation of fraternity beyond frontiers, and casting aside egocentrici[illegible]When original Shinto starts anew on the same legal basis as other religion independent of the State and militarism, it will be easy for Shinto to push forth towards this religious function, which General MacARTHUR has indicated. It is our wish that Shinto in general should concentrate its
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EDITORIAL SERIES:131 (Continued)
ITEM 3 (Continued)
new efforts on establishing a clear Shintoism, and not be used as the source of false and narrow theories. Generally speaking, a religion protected by the Government degenerates and on the contrary, when persecuted, will consolidate. Therefore, Shinto should do its best at this time when it is divorced from the privileges and favor of the State.
ITEM 4 Racial Pride - Asahi Shimbun - 19 Dec Translator: Y.A. Suzuki.
Full translation:
In a country shop recently, a man said, "What about asking MacARTHUR to take the reins of government." Shortly thereafter, he drank a cup of Japanese tea and, loading his heavy basket on his back, went out.
Of course, I know that he was not saying it seriously. But although it may have been only a joke, there was some honest feeling not only on the part of this man but of the whole nation implied in it.
The crux of the problem today, I want to say, is not MacARTHUR's policy but racial pride. As a matter of fact, since the war the people have completely lost their pride. It is a desperate situation if there is no pride in even a defeated country. At least we have not lost cur freedom to bolster our racial pride. This pride does not mean the former pride of self-righteous divine inspiration. We may depend upon any other reliable nation, but we must never sell ourselves.
(From a student SATO, Toshihiko of TOKYO.)
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HomePress translations [Japan]. Editorial Series 0131, 1945-12-20.
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